Combining two Salaah in one time
QUESTION:
According to the Hanafī Math-hab, it is not permissible to advance a Salāh or delay a Salāh to another time period(¹/²).
1) ﻗﻠﺖ ﺃﺭﺃﻳﺖ ﻫﻞ ﻳﺠﻤﻊ ﺑﻴﻦ اﻝﺻﻼﺗﻴﻦ ﺇﻻ ﻓﻲ ﻋﺮﻓﺔ ﻭﺟﻤﻊ ﻗﺎﻝ ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺻﻼﺗﻴﻦ ﻓﻲ ﻭﻗﺖ ﻭاﺣﺪ ﻓﻲ ﺣﻀﺮ ﻭﻻ ﺳﻔﺮ ﻣﺎ ﺧﻼ ﻋﺮﻓﺔ ﻭاﻟﻤﺰﺩﻟﻔﺔ
كتاب الأصل
2) ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺻﻼﺗﻴﻦ ﻓﻲ ﻭﻗﺖ ﻭاﺣﺪ ﻓﻲ ﺣﻀﺮ ﻭﻻ ﺳﻔﺮ ﺇﻻ ﺑﻌﺮﻓﺔ ﻭاﻟﻤﺰﺩﻟﻔﺔ.
المختار للفتوى للموصلي
However, the Hanafī scholars have permitted the Hanafī Muqalid(follower) to follow the Shāfi’ī Math-hab in making Jam'(joining two Salāhs in one time period) on condition he abides by all the Shāfi’ī Math-habs conditions of Wuḍū & Salāh(³).
(ﻭﻻ ﺟﻤﻊ ﺑﻴﻦ ﻓﺮﺿﻴﻦ ﻓﻲ ﻭﻗﺖ ﺑﻌﺬﺭ) ﺳﻔﺮ ﻭﻣﻄﺮ ﺧﻼﻓﺎ ﻟﻠﺸﺎﻓﻌﻲ، ﻭﻣﺎ ﺭﻭاﻩ
ﺃﻥ ﻳﻠﺘﺰﻡ ﺟﻤﻴﻊ ﻣﺎ ﻳﻮﺟﺒﻪ ﺫﻟﻚ اﻹﻣﺎﻡ ﻟﻤﺎ ﻗﺪﻣﻨﺎ ﺃﻥ اﻟﺤﻜﻢ اﻟﻤﻠﻔﻖ ﺑﺎﻃﻞ ﺑﺎﻹﺟﻤﺎﻉ.ﻣﺤﻤﻮﻝ ﻋﻠﻰ اﻟﺠﻤﻊ ﻓﻌﻼ ﻻ ﻭﻗﺘﺎ (ﻓﺈﻥ ﺟﻤﻊ ﻓﺴﺪ ﻟﻮ ﻗﺪﻡ) اﻟﻔﺮﺽ ﻋﻠﻰ ﻭﻗﺘﻪ (ﻭﺣﺮﻡ ﻟﻮ ﻋﻜﺲ) ﺃﻱ ﺃﺧﺮﻩ ﻋﻨﻪ (ﻭﺇﻥ ﺻﺢ) ﺑﻄﺮﻳﻖ اﻟﻘﻀﺎء (ﺇﻻ ﻟﺤﺎﺝ ﺑﻌﺮﻓﺔ ﻭﻣﺰﺩﻟﻔﺔ) ﻛﻤﺎ ﺳﻴﺠﻲء. ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺘﻘﻠﻴﺪ ﻋﻨﺪ اﻟﻀﺮﻭﺭﺓ ¹ﻟﻜﻦ ﺑﺸﺮﻁﺃﻥ ﻳﻠﺘﺰﻡ ﺟﻤﻴﻊ ﻣﺎ ﻳﻮﺟﺒﻪ ﺫﻟﻚ اﻹﻣﺎﻡ ﻟﻤﺎ ﻗﺪﻣﻨﺎ ﺃﻥ اﻟﺤﻜﻢ اﻟﻤﻠﻔﻖ ﺑﺎﻃﻞ ﺑﺎﻹﺟﻤﺎﻉ.
الدر المختار
¹ﻗﻮﻟﻪ: ﻋﻨﺪ اﻟﻀﺮﻭﺭﺓ) ﻇﺎﻫﺮﻩ ﺃﻧﻪ ﻋﻨﺪ ﻋﺪﻣﻬﺎ ﻻ ﻳﺠﻮﺯ، ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﻟﻴﻦ. ﻭاﻟﻤﺨﺘﺎﺭ ﺟﻮاﺯﻩ ﻣﻄﻠﻘﺎ
رد المحتار
(ﻗﻮﻟﻪ: ﻟﻜﻦ ﺑﺸﺮﻁ ﺇﻟﺦ) ﻓﻘﺪ ﺷﺮﻁ اﻟﺸﺎﻓﻌﻲ ﻟﺠﻤﻊ اﻟﺘﻘﺪﻳﻢ ﺛﻼﺛﺔ ﺷﺮﻭﻁ: ﺗﻘﺪﻳﻢ اﻷﻭﻟﻰ، ﻭﻧﻴﺔ اﻟﺠﻤﻊ ﻗﺒﻞ اﻟﻔﺮاﻍ ﻣﻨﻬﺎ، ﻭﻋﺪﻡ اﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺑﻤﺎ ﻳﻌﺪ ﻓﺎﺻﻼ ﻋﺮﻓﺎ، ﻭﻟﻢ ﻳﺸﺘﺮﻁ ﻓﻲ ﺟﻤﻊ اﻟﺘﺄﺧﻴﺮ ﺳﻮﻯ ﻧﻴﺔ اﻟﺠﻤﻊ ﻗﺒﻞ ﺧﺮﻭﺝ اﻷﻭﻟﻰ ﻧﻬﺮ. ﻭﻳﺸﺘﺮط ﺃﻳﻀﺎ ﺃﻥ ﻳﻘﺮﺃ اﻟﻔﺎﺗﺤﺔ ﻓﻲ اﻟﺼﻼﺓ ﻭﻟﻮ ﻣﻘﺘﺪﻳﺎ ﻭﺃﻥ ﻳﻌﻴﺪ اﻟﻮﺿﻮء ﻣﻦ ﻣﺲ ﻓﺮﺟﻪ ﺃﻭ ﺃﺟﻨﺒﻴﺔ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ اﻟﺸﺮﻭﻁ ﻭاﻷﺭﻛﺎﻥ اﻟﻤﺘﻌﻠﻘﺔ ﺑﺬﻟﻚ اﻟﻔﻌﻞ. ﻭاﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻋﻠﻢ
Kindly note
It is vital that the individual goes to the Shāfi’ī ‘Ulamā and learns how they perform Wuḍū and Salāh for the validity of Jam’.
More information
1) ﻗﺎﻝ (ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺻﻼﺗﻴﻦ ﻓﻲ ﻭﻗﺖ ﺇﺣﺪاﻫﻤﺎ ﻓﻲ ﺣﻀﺮ ﻭﻻ ﻓﻲ ﺳﻔﺮ) ﻣﺎ ﺧﻼ ﻋﺮﻓﺔ ﻭﻣﺰﺩﻟﻔﺔ ﻓﺈﻥ اﻟﺤﺎﺝ ﻳﺠﻤﻊ ﺑﻴﻦ اﻟﻈﻬﺮ ﻭاﻟﻌﺼﺮ ﺑﻌﺮﻓﺎﺕ ﻓﻴﺆﺩﻳﻬﻤﺎ ﻓﻲ ﻭﻗﺖ اﻟﻈﻬﺮ ﻭﺑﻴﻦ اﻟﻤﻐﺮﺏ ﻭاﻟﻌﺸﺎء ﺑﻤﺰﺩﻟﻔﺔ ﻓﻴﺆﺩﻳﻬﺎ ﻓﻲ ﻭﻗﺖ اﻟﻌﺸﺎء، ﻋﻠﻴﻪ اﺗﻔﻖ ﺭﻭاﺓ ﻧﺴﻚ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺃﻧﻪ ﻓﻌﻠﻪ ﻭﻓﻴﻤﺎ ﺳﻮﻯ ﻫﺬﻳﻦ اﻟﻤﻮﺿﻌﻴﻦ ﻻ ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻭﻗﺘﺎ ﻋﻨﺪﻧﺎ، ﻭﻗﺎﻝ اﻟﺸﺎﻓﻌﻲ – ﺭﺣﻤﻪ اﻟﻠﻪ -: ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻟﻌﺬﺭ اﻟﺴﻔﺮ ﻭاﻟﻤﻄﺮ، ﻭﻗﺎﻝ ﻣﺎﻟﻚ: – ﺭﺣﻤﻪ اﻟﻠﻪ – ﻭﻟﻌﺬﺭ اﻟﻤﺮﺽ ﺃﻳﻀﺎ. ﻭﻫﻮ ﺃﺣﺪ ﻗﻮﻟﻲ اﻟﺸﺎﻓﻌﻲ – ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ – ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳﺠﻮﺯ اﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ اﻟﺤﻀﺮ ﻣﻦ ﻏﻴﺮ ﻋﺬﺭ اﻟﺴﻔﺮ ﻭاﺣﺘﺠﻮا ﺑﺤﺪﻳﺚ ﻣﻌﺎﺫ «ﺃﻥ اﻟﻨﺒﻲ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺟﻤﻊ ﺑﻴﻦ اﻟﻈﻬﺮ ﻭاﻟﻌﺼﺮ ﻓﻲ ﺳﻔﺮﻩ ﺇﻟﻰ ﺗﺒﻮﻙ» ﻭﻋﻦ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﺎ – ﻗﺎﻟﺖ «ﻛﺎﻥ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻳﺠﻤﻊ ﺑﻴﻦ اﻝﺻﻼﺗﻴﻦ ﺇﺫا ﺟﺪ ﺑﻪ اﻟﺴﻔﺮ» ﻭﻋﻦ «اﺑﻦ ﻋﺒﺎﺱ – ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻤﺎ – ﻗﺎﻝ ﺻﻠﻴﻨﺎ ﻣﻊ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺳﺒﻌﺎ ﺟﻤﻌﺎ ﻭﺛﻤﺎﻧﻴﺎ ﺟﻤﻌﺎ» ﻓﺎﻟﻤﺮاﺩ ﺑﺎﻟﺴﺒﻊ اﻟﻤﻐﺮﺏ ﻭاﻟﻌﺸﺎء ﻭﺑﺎﻟﺜﻤﺎﻥ اﻟﻈﻬﺮ ﻭاﻟﻌﺼﺮ ﻭﻋﻦ اﺑﻦ ﻋﺒﺎﺱ – ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻤﺎ – ﺃﻳﻀﺎ ﻗﺎﻝ «ﺟﻤﻊ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺑﻴﻦ اﻟﻈﻬﺮ ﻭاﻟﻌﺼﺮ ﻭﺑﻴﻦ اﻟﻤﻐﺮﺏ ﻭاﻟﻌﺸﺎء ﺑﺎﻟﻤﺪﻳﻨﺔ ﻣﻦ ﻏﻴﺮ ﻋﺬﺭ» .
(ﻭﻟﻨﺎ) ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﺣﺎﻓﻈﻮا ﻋﻠﻰ اﻟﺼﻠﻮاﺕ ﻭاﻟﺼﻼﺓ اﻟﻮﺳﻄﻰ}
[ اﻟﺒﻘﺮﺓ: 238]
ﺃﻱ ﻓﻲ ﻣﻮاﻗﻴﺘﻬﺎ ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ {ﺇﻥ اﻟﺼﻼﺓ ﻛﺎﻧﺖ ﻋﻠﻰ اﻟﻤﺆﻣﻨﻴﻦ ﻛﺘﺎﺑﺎ ﻣﻮﻗﻮﺗﺎ}
[ اﻟﻨﺴﺎء: 103]
ﺃﻱ ﻓﺮﺿﺎ ﻣﺆﻗﺘﺎ ﻭﻋﻦ اﺑﻦ ﻣﺴﻌﻮﺩ – ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻪ – ﺃﻥ اﻟﻨﺒﻲ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻗﺎﻝ «ﻣﻦ ﺟﻤﻊ ﺑﻴﻦ ﺻﻼﺗﻴﻦ ﻓﻲ ﻭﻗﺖ ﻭاﺣﺪ ﻓﻘﺪ ﺃﺗﻰ ﺑﺎﺑﺎ ﻣﻦ اﻟﻜﺒﺎﺋﺮ» ﻭﻗﺎﻝ ﻋﻤﺮ – ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻪ – ﺇﻥ ﻣﻦ ﺃﻛﺒﺮ اﻟﻜﺒﺎﺋﺮ اﻟﺠﻤﻊ ﺑﻴﻦ اﻝﺻﻼﺗﻴﻦ ﻓﻜﻤﺎ ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ اﻟﻌﺸﺎء ﻭاﻟﻔﺠﺮ ﻭﻻ ﺑﻴﻦ اﻟﻔﺠﺮ ﻭاﻟﻈﻬﺮ ﻻﺧﺘﺼﺎﺹ ﻛﻞ ﻭاﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻮﻗﺖ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ ﺷﺮﻋﺎ ﻓﻜﺬﻟﻚ اﻟﻈﻬﺮ ﻣﻊ اﻟﻌﺼﺮ ﻭاﻟﻤﻐﺮﺏ ﻣﻊ اﻟﻌﺸﺎء.
ﻭﺗﺄﻭﻳﻞ اﻷﺧﺒﺎﺭ ﺃﻥ اﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻛﺎﻥ ﻓﻌﻼ ﻻ ﻭﻗﺘﺎ ﻭﺑﻪ ﻧﻘﻮﻝ، ﻭﺑﻴﺎﻥ اﻟﺠﻤﻊ ﻓﻌﻼ ﺃﻥ اﻟﻤﺴﺎﻓﺮ ﻳﺆﺧﺮ اﻟﻈﻬﺮ ﺇﻟﻰ ﺁﺧﺮ اﻟﻮﻗﺖ ﺛﻢ ﻳﻨﺰﻝ ﻓﻴﺼﻠﻲ اﻟﻈﻬﺮ ﺛﻢ ﻳﻤﻜﺚ ﺳﺎﻋﺔ ﺣﺘﻰ ﻳﺪﺧﻞ ﻭﻗﺖ اﻟﻌﺼﺮ ﻓﻴﺼﻠﻴﻬﺎ ﻓﻲ ﺃﻭﻝ اﻟﻮﻗﺖ ﻭﻛﺬﻟﻚ ﻳﺆﺧﺮ اﻟﻤﻐﺮﺏ ﺇﻟﻰ ﺁﺧﺮ اﻟﻮﻗﺖ ﺛﻢ ﻳﺼﻠﻴﻬﺎ ﻓﻲ ﺁﺧﺮ اﻟﻮﻗﺖ ﻭاﻟﻌﺸﺎء ﻓﻲ ﺃﻭﻝ اﻟﻮﻗﺖ ﻓﻴﻜﻮﻥ ﺟﺎﻣﻌﺎ ﺑﻴﻨﻬﻤﺎ ﻓﻌﻼ. اﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﺣﺪﻳﺚ «ﻧﺎﻓﻊ ﻗﺎﻝ ﺧﺮﺟﻨﺎ ﻣﻊ اﺑﻦ ﻋﻤﺮ – ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻤﺎ – ﻣﻦ ﻣﻜﺔ ﻓﺎﺳﺘﺼﺮﺥ ﺑﺎﻣﺮﺃﺗﻪ ﻓﺠﻌﻞ ﻳﺴﻴﺮ ﺣﺘﻰ ﻏﺮﺑﺖ اﻟﺸﻤﺲ ﻓﻨﺎﺩﻯ اﻟﺮﻛﺐ اﻟﺼﻼﺓ ﻓﻠﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﻢ ﺣﺘﻰ ﺇﺫا ﺩﻧﺎ ﻏﻴﺒﻮﺑﺔ اﻟﺸﻔﻖ ﻧﺰﻝ ﻓﺼﻠﻰ اﻟﻤﻐﺮﺏ ﺛﻢ ﻣﻜﺚ ﺣﺘﻰ ﻏﺎﺏ اﻟﺸﻔﻖ ﺛﻢ ﺻﻠﻰ اﻟﻌﺸﺎء ﺛﻢ ﻗﺎﻝ ﻫﻜﺬا ﻛﺎﻥ ﻳﻔﻌﻞ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺇﺫا ﺟﺪ ﺑﻪ اﻟﺴﻴﺮ» ﻭﻋﻦ ﻋﻠﻲ – ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻪ – ﺃﻧﻪ ﻓﻌﻞ ﻣﺜﻞ ﺫﻟﻚ ﻓﻲ ﺑﻌﺾ ﺃﺳﻔﺎﺭﻩ ﺻﻠﻰ اﻟﻤﻐﺮﺏ ﻓﻲ ﺁﺧﺮ اﻟﻮﻗﺖ ﻭاﻟﻌﺸﺎء ﻓﻲ ﺃﻭﻟﻪ ﻭﺗﻌﺸﻰ ﺑﻴﻨﻬﻤﺎ، ﻭﻓﻲ اﻟﺤﻘﻴﻘﺔ ﺗﻨﺒﻨﻲ ﻫﺬﻩ اﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺃﺻﻞ ﻭﻫﻮ ﺃﻥ ﻋﻨﺪﻩ ﺑﻴﻦ اﻟﻈﻬﺮ ﻭاﻟﻌﺼﺮ ﺗﺪاﺧﻼ ﺣﺘﻰ ﺇﺫا ﺑﻠﻎ اﻟﺼﺒﻲ ﺃﻭ ﺃﺳﻠﻢ اﻟﻜﺎﻓﺮ ﻓﻲ ﻭﻗﺖ اﻟﻌﺼﺮ ﻳﻠﺰﻣﻬﻤﺎ ﻗﻀﺎء اﻟﻈﻬﺮ ﻭﻛﺬﻟﻚ اﻟﻤﻐﺮﺏ ﻣﻊ اﻟﻌﺸﺎء ﻭﻋﻨﺪﻧﺎ ﻻ ﺗﺪاﺧﻞ ﺑﻞ ﻛﻞ ﻭاﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺨﺘﺺ ﺑﻮﻗﺘﻪ ﻭﺩﻟﻴﻠﻨﺎ ﻣﺎ ﺭﻭﻳﻨﺎ ﻻ ﻳﺪﺧﻞ ﻭﻗﺖ ﺻﻼﺓ ﺣﺘﻰ ﻳﺨﺮﺝ ﻭﻗﺖ اﻷﺧﺮﻯ
المبسوط للسرخسي
2) ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺻﻼﺗﻴﻦ ﻓﻲ ﻭﻗﺖ ﺇﺣﺪاﻫﻤﺎ ﻓﻲ ﺣﻀﺮ ﻭﻻ ﻓﻲ ﺳﻔﺮ ﺇﻻ ﻋﺮﻓﺔ ﻭﻣﺰﺩﻟﻔﺔ، ﻓﺈﻥ اﻟﺤﺎﺝ ﻳﺠﻤﻊ ﺑﻴﻦ اﻟﻈﻬﺮ ﻭاﻟﻌﺼﺮ ﺑﻌﺮﻓﺎﺕ ﻓﻲ ﻭﻗﺖ اﻟﻈﻬﺮ ﻭﻳﺠﻤﻊ ﺑﻴﻦ اﻟﻤﻐﺮﺏ ﻭاﻟﻌﺸﺎء ﻓﻲ ﻭﻗﺖ اﻟﻌﺸﺎء ﺑﻤﺰﺩﻟﻔﺔ
المحيط البرهاني
3) ﻗﻮﻟﻪ: ﻭﻋﻦ اﻟﺠﻤﻊ ﺑﻴﻦ اﻟﺼﻼﺗﻴﻦ ﻓﻲ ﻭﻗﺖ ﺑﻌﺬﺭ) ﺃﻱ ﻣﻨﻊ ﻋﻦ اﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﻭﻗﺖ ﻭاﺣﺪ ﺑﺴﺒﺐ اﻟﻌﺬﺭ ﻟﻠﻨﺼﻮﺹ اﻟﻘﻄﻌﻴﺔ ﺑﺘﻌﻴﻴﻦ اﻷﻭﻗﺎﺕ ﻓﻼ ﻳﺠﻮﺯ ﺗﺮﻛﻪ ﺇﻻ ﺑﺪﻟﻴﻞ ﻣﺜﻠﻪ ﻭﻟﺮﻭاﻳﺔ اﻟﺼﺤﻴﺤﻴﻦ ﻗﺎﻝ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ «ﻭاﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﻴﺮﻩ ﻣﺎ ﺻﻠﻰ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺻﻼﺓ ﻗﻂ ﺇﻻ ﻟﻮﻗﺘﻬﺎ ﺇﻻ ﺻﻼﺗﻴﻦ ﺟﻤﻊ ﺑﻴﻦ اﻟﻈﻬﺮ ﻭاﻟﻌﺼﺮ ﺑﻌﺮﻓﺔ ﻭﺑﻴﻦ اﻟﻤﻐﺮﺏ ﻭاﻟﻌﺸﺎء ﺑﺠﻤﻊ» ، ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻱ ﻣﻦ اﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻤﺤﻤﻮﻝ ﻋﻠﻰ اﻟﺠﻤﻊ ﻓﻌﻼ ﺑﺄﻥ ﺻﻠﻰ اﻷﻭﻟﻰ ﻓﻲ ﺁﺧﺮ ﻭﻗﺘﻬﺎ ﻭاﻟﺜﺎﻧﻴﺔ ﻓﻲ ﺃﻭﻝ ﻭﻗﺘﻬﺎ ﻭﻳﺤﻤﻞ ﺗﺼﺮﻳﺢ اﻟﺮاﻭﻱ ﺑﺎﻟﻮﻗﺖ ﻋﻠﻰ اﻟﻤﺠﺎﺯ ﻟﻘﺮﺑﻪ ﻣﻨﻪ ﻭاﻟﻤﻨﻊ ﻋﻦ اﻟﺠﻤﻊ اﻟﻤﺬﻛﻮﺭ ﻋﻨﺪﻧﺎ ﻣﻘﺘﺾ ﻟﻠﻔﺴﺎﺩ ﺇﻥ ﻛﺎﻥ ﺟﻤﻊ ﺗﻘﺪﻳﻢ ﻭﻟﻠﺤﺮﻣﺔ ﺇﻥ ﻛﺎﻥ ﺟﻤﻊ ﺗﺄﺧﻴﺮ ﻣﻊ اﻟﺼﺤﺔ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ ﻭﺫﻫﺐ اﻟﺸﺎﻓﻌﻲ ﻭﻏﻴﺮﻩ ﻣﻦ اﻷﺋﻤﺔ ﺇﻟﻰ ﺟﻮاﺯ اﻟﺠﻤﻊ ﻟﻠﻤﺴﺎﻓﺮ ﺑﻴﻦ اﻟﻈﻬﺮ ﻭاﻟﻌﺼﺮ ﻭﺑﻴﻦ اﻟﻤﻐﺮﺏ ﻭاﻟﻌﺸﺎء، ﻭﻗﺪ ﺷﺎﻫﺪﺕ ﻛﺜﻴﺮا ﻣﻦ اﻟﻨﺎﺱ ﻓﻲ اﻷﺳﻔﺎﺭ ﺧﺼﻮﺻﺎ ﻓﻲ ﺳﻔﺮ اﻟﺤﺞ ﻣﺎﺷﻴﻦ ﻋﻠﻰ ﻫﺬا ﺗﻘﻠﻴﺪا ﻟﻹﻣﺎﻡ اﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺫﻟﻚ ﺇﻻ ﺃﻧﻬﻢ ﻳﺨﻠﻮﻥ ﺑﻤﺎ ﺫﻛﺮﺕ اﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﻛﺘﺒﻬﻢ ﻣﻦ اﻟﺸﺮﻭﻁ ﻟﻪ ﻓﺄﺣﺒﺒﺖ ﺇﻳﺮاﺩﻫﺎ ﺇﺑﺎﻧﺔ ﻟﻔﻌﻠﻪ ﻋﻠﻰ ﻭﺟﻬﻪ ﻟﻤﺮﻳﺪﻩ، اﻋﻠﻢ ﺃﻧﻬﻢ ﺑﻌﺪ ﺃﻥ اﺗﻔﻘﻮا ﻋﻠﻰ ﺃﻥ ﻓﻌﻞ ﻛﻞ ﺻﻼﺓ ﻓﻲ ﻭﻗﺘﻬﺎ ﺃﻓﻀﻞ ﺇﻻ ﻟﻠﺤﺎﺝ ﻓﻲ اﻟﻈﻬﺮ ﻭاﻟﻌﺼﺮ ﺑﻌﺮﻓﺔ ﻭﻓﻲ ﺣﻖ اﻟﻤﻐﺮﺏ ﻭاﻟﻌﺸﺎء ﺑﻤﺰﺩﻟﻔﺔ ﻗﺎﻟﻮا ﺷﺮﻭﻁ اﻟﺘﻘﺪﻳﻢ ﺛﻼﺛﺔ اﻟﺒﺪاءﺓ ﺑﺎﻷﻭﻟﻰ ﻭﻧﻴﺔ اﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻭﻣﺤﻞ ﻫﺬﻩ اﻟﻨﻴﺔ ﻋﻨﺪ اﻟﺘﺤﺮﻳﻢ ﺃﻋﻨﻲ ﻓﻲ اﻷﻭﻟﻰ ﻭﻳﺠﻮﺯ ﻓﻲ ﺃﺛﻨﺎﺋﻬﺎ ﻓﻲ اﻷﻇﻬﺮ ﻭﻟﻮ ﻧﻮﻯ ﻣﻊ اﻟﺴﻼﻡ ﻣﻨﻬﺎ ﺟﺎﺯ ﻋﻠﻰ اﻷﺻﺢ ﻭاﻟﻤﻮاﻻﺓ ﺑﺄﻥ ﻻ ﻳﻄﻮﻝ ﺑﻴﻨﻬﻤﺎ ﻓﺼﻞ، ﻓﺈﻥ ﻃﺎﻝ ﻭﺟﺐ ﺗﺄﺧﻴﺮ اﻟﺜﺎﻧﻴﺔ ﺇﻟﻰ ﻭﻗﺘﻬﺎ ﻭﻻ ﻳﻀﺮ ﻓﺼﻞ ﻳﺴﻴﺮ ﻭﻣﺎ ﻋﺪﻩ اﻟﻌﺮﻑ ﻓﺼﻼ ﻃﻮﻳﻼ ﻓﻬﻮ ﻃﻮﻳﻞ ﻳﻀﺮ ﻭﻣﺎﻻ ﻓﻼ ﻭﻟﻠﻤﺘﻴﻤﻢ اﻟﺠﻤﻊ ﻋﻠﻰ اﻟﺼﺤﻴﺢ ﻭﻻ ﻳﺸﺘﺮﻁ ﻋﻠﻰ اﻟﺼﺤﻴﺢ ﻓﻲ ﺟﻮاﺯﻧﺎ ﺗﺄﺧﻴﺮ اﻷﻭﻟﻰ ﺇﻟﻰ اﻟﺜﺎﻧﻴﺔ ﺳﻮﻯ ﺗﺄﺧﻴﺮﻫﺎ ﺑﻨﻴﺔ اﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻭاﻷﺻﺢ ﺃﻧﻪ ﺇﻥ ﻧﻮﻯ، ﻭﻗﺪ ﺑﻘﻲ ﻣﻦ اﻟﻮﻗﺖ ﻣﺎ ﻳﺴﻊ ﺭﻛﻌﺔ ﻛﻔﻰ ﻋﻠﻰ ﻣﺎ ﻓﻲ اﻟﺮاﻓﻌﻲ ﻭاﻟﺮﻭﺿﺔ ﻭاﻋﺘﺒﺮ ﻓﻲ ﺷﺮﺡ اﻟﻤﻬﺬﺏ ﻗﺪﺭ اﻟﺼﻼﺓ، ﻓﺈﻥ ﻟﻢ ﻳﻨﻮ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻭﺃﺧﺮ ﻋﺼﻰ ﻓﻲ اﻟﺘﺄﺧﻴﺮ ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ ﻗﻀﺎء ﻗﺎﻟﻮا ﻭﺇﺫا ﻛﺎﻥ ﺳﺎﺋﺮا ﻭﻗﺖ اﻷﻭﻟﻰ ﻓﺘﺄﺧﻴﺮﻫﺎ ﺇﻟﻰ ﻭﻗﺖ اﻟﺜﺎﻧﻴﺔ ﺃﻓﻀﻞ، ﻭﺇﻥ ﻛﺎﻥ ﻧﺎﺯﻻ ﻓﺘﻘﺪﻳﻢ اﻟﺜﺎﻧﻴﺔ ﺇﻟﻰ ﻭﻗﺖ اﻷﻭﻟﻰ ﺃﻓﻀﻞ ﺫﻛﺮﻩ اﺑﻦ ﺃﻣﻴﺮ ﺣﺎﺝ ﻓﻲ ﻣﻨﺎﺳﻜﻪ ﻭاﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺃﻋﻠﻢ
البحر الرائق
What is the view of Darul Ifta ibn Masood regarding the above?
ANSWER:
After studying the Fataawa Kitaabs of our senior Akaabireen, we find that almost all the Akaabireen Muftis do not permit the combining of two Salaahs in one time. Hereunder we have translated their some of their Fataawa:
Fataawa Mahmoodiyyah states that the combining of two Salaah at one time is not valid even during Safr. [Re: Fataawa Mahmoodiyyah Vol:9 Pg:77]
It is recorded in Aap Ke Masaa’il Aur Unka Hal that it is not permissible to perform Esha Salaah (immediately after the Maghrib Salaah) in Maghrib time due to rain. Each Salaah should be performed in their respective times. [Aap Ke Masaa’il Aur Unka Hal Pg. 213 Vol.3]
Fataawa Faridiyyah states that it is not permissible to combine two Salaahs in one time besides in Arafaat and Muzdalifah. Yes, due to necessity, if one Salaah is delayed to its last time and the next Salaah performed the moment the next Salaah time enters, that will be in order. This is referred to as Jama-Suri. [Re:- Fataawa Faridiyyah Pg.82 Vol.3]
Fataawa Darul Uloom Zakariyya states that gathering between two Salaah in one time is not permitted. Yes, Jamaa-Suri is permitted where one Salaah is delayed to its last time and the next Salaah performed the moment the next Salaah time enters. [Re:- Fataawa Darul Uloom Zakariyyah Pg.672 Vol.2]
Hazrat Sheikh-ul-Hadith Maulana Muhammad Zakarriyah Saheb Rahimahullah has written in his Awjazul Masaalik:
ولم يختلف قول الحنفية فيهما من انه لا يجوز الجمع بين الصلاة سفرا ولا حضرا (أوجز المسالك ج٣ص١٢٦)
There is no difference in the views of the Ahnaaf with regards to the combining of two Salaahs (in one time) not being permissible, irrespective of whether one is a resident or travelling.
However, some of our Akaabireen have permitted the combining of two Salaah in one time, in the case of severe necessity only, and not generally, or due to undertaking a Shari’ee journey. One may act on this concession if one is travelling on a train or bus (for example) and the driver refuses to stop for Salaah, then the Salaah may be delayed until the next Salaah time, or any other similar necessity. These Fataawa are recorded in Kifaayatul Mufti on Pg. 481/482 Vol.3; Tuhfatul Qari of Mufti Saeed Saheb Palanpuri Rahimahullah on Pg.435 Vol.3 and Imdaad-ul-Fataawa Pg.83 Vol.5.
We conclude with the ruling of Allamah Gangohi Rahimahullah, which is recorded in Al-Kawkabud-Durri. Hadrat states that gathering between two Salaah could either be in the time of Asr, or in the time of Zuhr, or in both times. One of these possibilities are specified without any proof. That which has been specified contradicts the clear verse of the Quraan Sharif which states, “Verily Salaah has been made obligatory for the Mu’mineen at fixed hours.” [Surah Nisaa, Verse 103] The crux of the answer is that there is nothing clearly mentioned in the Hadith Sharif with regards to gathering two Salaahs in one time, and only the possibility of this remains, thus it is not permissible to act upon the possibility, as the possibility contradicts the Kitaab of Allah Ta’ala (referring to Surah Nisaa, Verse 103.) Hence, gathering of two Salaah generally, or due to undertaking a journey, is not permitted as per the Fataawa of our seniors which includes the grand Mufti of India Hadrat Mufti Mahmood Hassan Saheb Gangohi Rahimahullah. We will therefore follow the view of mainstream Ulama of the Madhab in this matter.
والجواب عنه ان الجمع بينهما لا يخلو من ان يكون في وقت العصر او ظهر او وقتيهما، فتعين أحد هذه المحتملات تعيين من غير دليل، مع ان الذي عينوه يخالف صريح قوله تعالي ان الصلاة كانت على المؤمنين كتبا موقوتا) وحاصل الجواب انه لما يكن في الحديث تنصيص بجمعهما في وقت احداهما وانما الاحتمال باق فقط، فلا يجوز العمل بمجرد الاحتمال علي خلاف كتاب الله المجيد (الكوكب الدري علي جامع الترمذي ج٢ص٤٤١-٤٤٢)
ALLAH TA’ALA ALONE IN HIS INFINITE KNOWLEDGE KNOWS BEST!
ANSWERED BY:
Maulana Ahmed Saeed
Date:- 24 Muharram 1445 / 12 August 2023
CHECKED AND APPROVED BY:
Mufti Mohammed Desai Saheb